Daf 140b (דַּף ק״מ ע״ב)

And this is the secret (וְרָזָא דָּא): And those who seek Me early shall find Me (וּמְשַׁחֲרַי יִמְצָאֻנְנִי) (Mishlei 8). Those who seek Me early - those who prepare the black light of dawn (וּמְשַׁחֲרַי: דִּמְתַקְּנִין נְהוֹרָא מְשַׁחֲרַי אוּכָמָא). Shall find Me - it is not written they shall find Me (יִמְצָאוּנִי לָא כְּתִיב), but they shall find Me with an added form (אֶלָּא יִמְצָאֻנְנִי), meaning he merits two lights (דְּזָכֵי לִתְרֵין נְהוֹרִין): the black light of dawn (לִנְהוֹרָא דְּשַׁחֲרָא אוּכָמָא), and the white light that shines (וְלִנְהוֹרָא חִוָּורָא דְּנָהֲרָא). And he merits the mirror that does not shine, and the shining mirror (וְזָכֵי לְאַסְפָּקְלַרְיָאָה דְּלָא נָהִיר, וּלְאַסְפָּקְלַרְיָאָה דְּנָהִיר). And this is shall find Me (וְדָא אִיהוּ יִמְצָאֻנְנִי). And for this David said: I will seek You early - I prepare the black light of dawn (וְעַל דָּא אָמַר דָּוִד: אֲשַׁחֲרֶךָּ, אַתְקִין נְהוֹרָא דְּשַׁחֲרָא אוּכָמָא), to shine upon it the white light that shines (לְנַהֲרָא עָלֵיהּ נְהוֹרָא חִוָּורָא דְּנָהֲרָא). My soul thirsts for You, my flesh longs for You (צָמְאָה לְךָ נַפְשִׁי, כָּמַהּ לְךָ בְשָׂרִי) (Psalms 63), like one who hungers to eat and thirsts to drink (כְּמַאן דְּכָפִין לְמֵיכַל וְצָחֵי לְמִשְׁתֵּי).

In a dry and weary land without water (בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם), because it is a wilderness (בְּגִין דְּאִיהוּ מִדְבַּר), and it is not a place of settlement (וְלָאו אִיהוּ אֲתָר דְּיִשּׁוּבָא), and it is not a place of holiness (וְלָאו אִיהוּ אֲתָר דְּקֻדְשָׁא). And for this reason it is a place without water (וּבְגִין כַּךְ אִיהוּ אֲתָר בְּלִי מַיִם). And just as we hunger and thirst for You in this place (וּכְמָה דְּאֲנָן כַּפִין וְצָחָאן לְגַבָּךְ בַּאֲתָר דָּא), so in the Sanctuary I beheld You... (כֵּן בַּקֹּדֶשׁ חֲזִיתִיךָ וְגוֹ׳). And just as we thirst for the Master, to drink His words in this place in thirst (וַאֲנָן כְּמָה דְּאֲנָן צָחָאן לְגַבֵּי דְּמַר, לְמִשְׁתֵּי בְּצָחוּתָא מִלּוֹי בַּאֲתָר דָּא), so too we thirst to drink His words in the Beit Mikdash, the place called Holy (אוּף הָכִי צָחֵינָן לְמִשְׁתֵּי בְּצָחוּתָא מִלּוֹי, בְּבֵי מַקְדְּשָׁא, אֲתָר דְּאִקְרֵי קֹדֶשׁ). Rabbi Shimon said to Rabbi Abba: Whoever begins the word now, let him say it (אָמַר רַבִּי שִׁמְעוֹן לְרַבִּי אַבָּא: מַאן דְּשָׁארִי מִלָּה הַשְׁתָּא יֵימָא).

Rabbi Abba opened and said (פָּתַח רִבִּי אַבָּא וְאָמַר): And they shall take for Me a donation, from every man... (וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ וְגוֹ׳) (Shemot 25). When Kudsha Berikh Hu showed Moshe the work of the Mishkan (מֹשֶׁה בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אַחְמֵי לֵיהּ עוֹבָדָא דְּמַשְׁכְּנָא), it was difficult before him and he could not manage it (הֲוָה קָשֶׁה קָמֵיהּ, וְלָא יָכִיל לְמֵיקָם בֵּיהּ), and this has already been explained (וְהָא אוּקְמוּהָ). But now we must ask here (וְהַשְּׁתָּא אִית לָן לְמִקְשֵׁי הָכָא): If this donation, Kudsha Berikh Hu gave to Moshe alone (אִי תְּרוּמָה דָּא, יָהֲבָהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה בִּלְחוֹדוֹי), how could He give it to another, and say that the children of Yisrael should take this donation? (הֵיךְ יָהֲבָהּ לְאַחֲרָא, וְאָמַר דְּלִבְנֵי יִשְׂרָאֵל יִקְחוּ הַאי תְּרוּמָה). But truly, to Moshe it was given, and not given to another (אֶלָּא וַדַּאי לְמֹשֶׁה יָהֲבָהּ, וְלָא יָהֲבָהּ לְאַחֲרָא). To the King who was within His people (לְמַלְכָּא דְּהֲוָה בְּגוֹ עַמֵּיהּ), and the Matronita was not with the King (וְלָא הֲוַת מַטְרוֹנִיתָא עִמֵּיהּ דְּמַלְכָּא). As long as the Matronita was not with the King (כָּל זִמְנָא דְּמַטְרוֹנִיתָא לָא הֲוַת עִמֵּיהּ דְּמַלְכָּא), the people did not rejoice in Him (לָא מִתְיָּאֲשֵׁי עַמָּא בֵּיהּ), and they did not sit to rejoice (וְאִינּוּן לָא יַתְבִין לְרַחֲצָן). When the Matronita came (כֵּיוָן דְּאָתַת מַטְרוֹנִיתָא), all the people rejoiced (כָּל עַמָּא חֲדָאן), and they sat in joy (וְיַתְבֵי בְּרוּחְצָּנוּ). So it was at first (כַּךְ בְּקַדְמִיתָא), even though Kudsha Berikh Hu did miracles and signs by the hand of Moshe (אַף עַל גַּב דְּקוּדְשָׁא בְּרִיךְ הוּא עָבַד לוֹן נִסִּין וְאָתִין עַל יְדֵי דְּמֹשֶׁה), the people were not yet rejoicing (לָא מִתְיַאֲשֵׁי עַמָּא). But when Kudsha Berikh Hu said, And they shall take for Me a Terumah, and I will place My Mishkan among you (כֵּיוָן דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא: וְיִקְחוּ לִי תְּרוּמָה, וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם), immediately they rejoiced altogether (מִיַּד אִתְיָאַשׁוּ כֻּלְּהוּ), and they delighted in the service of Kudsha Berikh Hu (וְחַדּוּ בְּפוּלְחָנָא דְּקוּדְשָׁא בְּרִיךְ הוּא). This is what is written: And it was on the day that Moshe finished... (הֲדָא הוּא דִכְתִיב: וַיְהִי בְּיוֹם כַּלֹּת מֹשֶׁה) (Bamidbar 7). And if you say: Vayehi in every place is but a language of sorrow (וְאִי תֵּימָא, וַיְהִי בְּכָל אֲתָר לָאו אִיהוּ אֶלָּא לִישָׁנָא דְּצַעֲרָא), yet here it is written And it was on the day (וְהָכָא כְּתִיב: וַיְהִי בְּיוֹם). Rather, on that day when the Shekhinta descended to the earth (אֶלָּא, בְּהַהוּא יוֹמָא דִּשְׁכִינְתָּא נַחְתַּת לְאַרְעָא), an accuser was found against Her (אִשְׁתְּכַח מְקַטְרְגָא לְגַבָּהּ), and a dark covering spread before Her so that She should not descend (וְחַפְיָא הַהוּא חָשׁוּךְ קְבַל לְגַבָּהּ, בְּגִין דְּלָא תֵּיחוֹת). And we have learned: a thousand and five hundred myriads of angels accused (וְתָנֵינָן: אֶלֶף וַחֲמֵשׁ מְאָה רִבּוֹא מַלְאָכִין מְקַטְרְגִין), and they were found opposing Her so that She should not descend (אִשְׁתְּכָחוּ לְגַבָּהּ בְּגִין דְּלָא תֵּיחוֹת). At that time, all the camps of supernal angels appeared before Kudsha Berikh Hu (וּבְהַהוּא זִמְנָא אִשְׁתְּכָחוּ כָּל כְּנוּפְיָא דְּמַלְאֲכֵי עִלָּאֵי קָמֵי קוּדְשָׁא בְּרִיךְ הוּא). They said before Him: Master of the world, all our splendor and all our light is in the indwelling of Your glory (אָמְרוּ קַמֵּיהּ: מָארֵי דְּעָלְמָא, כָּל זִיוָא וְכָל נְהוֹרָא דִּילָן בִּשְׁכִינַת יְקָרָךְ אִיהוּ), and now shall She descend below? (וְהַשְׁתָּא תֵּיחוֹת לְגַבֵּי תַּתָּאֵי). At that moment the Shekhinta was strengthened (בְּהַהִיא שַׁעֲתָא אִתַּתְקְפַת שְׁכִינְתָּא), and She broke that dark covering (וְתַבְרַת הַהוּא חָשׁוּךְ קְבַל), like one who breaks mighty beams (כְּמַאן דְּמִתְּבָּר גְּזִּיזִין תַּקִּיפִין), and She descended to the earth (וְנַחְתַּת לְאַרְעָא). When they all saw this (כֵּיוָן דְּחָמוּ כֻּלְּהוּ כַּךְ), they opened and said: Hashem our Master, how mighty is Your Name in all the earth! (פָּתְחוּ וְאָמְרוּ: יְיָ׳ אֲדוֹנֵינוּ מַה אַדִּיר שִׁמְךָ בְּכָל הָאָרֶץ) (Psalms 8). Truly mighty! (אַדִּיר וַדַּאי), for She broke so many strong beams and mighty forces (דְּתַבְרַת כַּמָה גְּזִּיזִין וְחֵילִין תַּקִּיפִין), and descended to the earth, and rules over all (וְנַחְתַּת לְאַרְעָא, וּשְׁלִיטַת בְּכֹלָּא). And for this it is written Vayehi (וְעַל דָּא כְּתִיב: וַיְהִי), the sorrow received by so many armies and hosts (צַעֲרָא דְּקַבִּילוּ כַּמָה חַיָּילִין וּמַשִּׁירְיָין), on the day that the Bride of Moshe descended to the earth (בְּיוֹמָא דְּכַלַּת מֹשֶׁה נַחְתַּת לְאַרְעָא).

And for this reason it is written: And they shall take for Me a Terumah... (וּבְגִין כַּךְ: וְיִקְחוּ לִי תְּרוּמָה וְגוֹ׳). And they shall take for Me - it does not say simply Terumah (וְיִקְחוּ לִי וּתְרוּמָה לָא כְּתִיב), but And they shall take for Me a Terumah (אֶלָּא: וְיִקְחוּ לִי תְּרוּמָה), to show that all is one, without separation (לְאַחֲזָאָה דְּכֹלָּא חַד בְּלָא פִּרוּדָא). And the work of the Mishkan is like the likeness above (וְעוֹבָדָא דְּמַשְׁכְּנָא כְּגַוְונָא דִּלְעֵילָּא), this one corresponding to that one (דָּא לָקֳבֵל דָּא), so that the Shekhinta be included from all sides, above and below (לְאִתְכַּלְּלָא שְׁכִינְתָּא מִכָּל סִטְרִין עֵילָּא וְתַתָּא). Here in this world its work is like the work of the body (הָכָא בְּהַאי עָלְמָא עוֹבָדָא דִּילֵיהּ כְּעוֹבָדָא דְּגוּפָא), to include the spirit within it (לְאִתְכַּלְּלָא רוּחָא בְּגַוֵּיהּ).

And this is the Shekhinta (וְדָא אִיהִי שְׁכִינְתָּא), that is included above and below (דְּאִתְכְּלִילַת לְעֵילָּא וְתַתָּא), and She is the Holy Spirit (וְאִיהִי רוּחַ קֻדְשָׁא). And forever it is drawn and enters into the mystery of the body (וּלְעוֹלָם אִתְמַשְּׁכָת וְעָאלַת גּוֹ רָזָא דְּגוּפָא), to cause the brain to dwell within the Klipah, all as is fitting (לְאַשְׁרָאָה מוֹחָא גּוֹ קְלִיפָא כֹּלָּא כְּמָה דְּאִתְחָזֵי). This spirit of holiness becomes in the body (הַאי רוּחָא דְּקֻדְשָׁא, אִתְעָבִיד בְּגוּפָא), to be included within it by another spirit above, refined and radiant (לְאִתְכַּלְּלָא בְּגַוִּיהּ רוּחַ אַחֲרָא עִלָּאָה, דָּקִיק וְנָהִיר). And all of it is thus bound and included, this with that (וְכֹלָּא הָכִי אִתְאֲחִיד וְאִתְכְּלִיל דָּא בְּדָא), and this enters into that (וְעָאל דָּא בְּדָא), until it is bound in this world, which is the outer Klipah of the outside (עַד דְּאִתְאֲחִיד בְּהַאי עָלְמָא, דְּאִיהוּ קְלִיפָה בַּתְרָאָה דִּלְבַר). A strong Klipah is within the Klipah of this world (קְלִיפָה תַּקִּיפָא אִיהִי לְגוֹ מִקְלִיפָה דְּהַאי עָלְמָא). Like the manner of a nut (כְּגַוְונָא דֶּאֱגוֹזָא): this outer Klipah is not the strong one (דְּהַאי קְלִיפָה דִּלְבַר לָאו אִיהִי תַּקִּיפָא), but the Klipah that is within it is the strong Klipah (קְלִיפָה דְּאִיהִי לְגוֹ מִינָּהּ, אִיהִי קְלִיפָה תַּקִּיפָא). So too above (אוּף הָכִי לְעֵילָּא), the strong Klipah is another spirit that rules in the body (קְלִיפָה תַּקִּיפָא, אִיהִי רוּחָא אַחֲרָא דְּשָׁלְטָא בְּגוּפָא). Inside it is the weak Klipah (לְגוֹ מִנֵּיהּ, אִיהִי קְלִיפָה קְלִישָׁא). Within it is the brain (לְגוֹ מִנֵּיהּ מוֹחָא).

In the Holy Land, all is rectified in another manner (בְּאַרְעָא קַדִּישָׁא, מְתַתְקְנָא כֹּלָּא בְּגַוְונָא אַחֲרָא), for the strong Klipah is broken from that place and does not rule there at all (דְּהָא קְלִיפָה תַּקִּיפָא אִתַּבְּרַת מֵהַהוּא אֲתָר, וְלָא שַׁלְטָא בֵּיהּ כְּלָל). The strong Klipah is broken utterly (קְלִיפָה תַּקִּיפָא אִתַּבְּרַת תְּבִיר), some say: more continually from there (ד״א: מֵהַהוּא יוֹתֵר תָּדִיר). And it is opened from this side (וְאִתְפַּתְחַת מֵהַאי סִטְרָא), And from this side p1-26(וּמֵהַאי סִטְרָא).